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All letters to be published in Lutheran Partners magazine / Lutheran Partners Online must include your name and where you reside. Address: Editor, Lutheran Partners, 8765 W. Higgins Road, Chicago, IL 60631-4101; e-mail, Lutheran.Partners@elca.org, Lutheran_Partners@ecunet.org, or LUTHERAN PARTNERS (if on Ecunet/ Lutherlink). Because we wish to publish as many letters as possible and at the same time maintain some control over the length of the letter section, letters should be no more than 600 words in length. Shorter letters are preferred.

Suffering for Doing Right
...Regarding your Comment (January / February 2008), I was taken aback when you took as a central theme of Job that he considered his suffering as “undeserved.” In re-reading the introductory chapter of Job, it seemed apparent that a proper commentary on Job’s suffering was not whether it was deserved or undeserved, but rather that Job suffered because of what he had done right rather than for what he had done wrong.

The story of Job is echoed in Jesus’ baptism and his wilderness struggle and is brought to its fullness in Jesus’ crucifixion with his ultimate suffering because of what he had done right! And is that not a primary and central point of what we call “the theology of the cross”? How many times do we as human beings confronting suffering in our lives find ourselves asking the question, “What did I do wrong?” Far be it from me to criticize anyone for thinking that question in the face of suffering. But, I also wonder what would happen if someone helped us see that sometimes we suffer because of what we have done right? Would that not be helpful in enduring our suffering? I want to leave that question with you as something to consider....

Robert R. Burgie
Newark, Ohio

Christ and Lament
The “four categories” seen as “biblical answers to [the] why of suffering” are not mutually exclusive, and actually may be directing us to what is beyond lament (“How Long, O Lord? The Value of the Biblical Lament,” by Daniel J. Simundson, January / February 2008).

Suffering because of sin (#1) and “supernatural evil” (#3) have been linked together from Genesis through Revelation and in the life, temptations, death, and resurrection of Jesus. Suffering that “can lead to greater benefits” (#2) is experienced by Christians who know “sin” (#1) and evil (#3) as realities that God deals with in Jesus Christ for their benefit. See Hebrews 2:14-18 where Christ deals with death, the devil, and sin. See Hebrews 12:7ff for trials and discipline that are fruitful, and Matthew 5:10-12 where sufferings for Christ’s sake are a prelude to blessings.

And #4: [According to the author] “It may be best for humans to give up seeking answers that are beyond human comprehension (e.g. the end of the book of Job).” In Job 42:1-6 it seems we meet a humbled, understanding, and repentant Job and in the concluding words of the book a man whose prayer for three friends is heard and [who receives] multiplied blessings.

However, Job is not someone who just gives up in resignation, frustration, or despair! Job’s transformation — a coming-to-faith as someone has described it — is no proof that everyone who pursues the “why” will find an answer.

Any of the four categories of explanation for suffering may be truth that satisfies individuals in varied circumstances. However, lament directed to God is not likely to get an intellectual answer from God, and it might well be dangerous to counsel “stop seeking.”

I believe that in Jesus Christ the “categories” are linked and answered, for Christ is not simply one of us, [only] a human who shares suffering with us. This Jesus Christ by biblical witness, and surely “good Lutheran theology,” is the Son of God who bears our sins and forgives, carries our sorrows/infirmities and heals, conquers our enemies, and gives a hope that is sure. Jesus Christ does not simply “lament” with us — “My God, why have you forsaken me?” quoting a psalm — but knows the unimaginable: God separated from God-forsakenness as he becomes and bears our sin on the cross, takes and overcomes our death, [and] engages and defeats our enemies in rising victoriously (Hebrews 9:26-28).

Let us be free to lament, for “God can take it” in more than one way. But may we also come by God’s grace to that place of praise, trust, and confession of the one mediator who brings us beyond lament in good will and time. That “beyond” lament is for now, [both] abundant life and eternal life. Isn’t this God’s ultimate desire and plan for us and [that which we] would counsel in the suffering and need of others?

C. Thomas Kongas
Bremerton, Washington

Not Isolated Incident
I read with considerable interest the article, “Closing a Church’s Doors” by Jodi L. Deike (January / February 2008). I was a member of a congregation, Lutheran Church of the Master, which closed its doors ten years ago so I understand a bit of the emotions that went into the closing of St. Paul Evangelical Lutheran Church of Hedrick, Iowa.

We should not think of these as rare or isolated events. Of its approximately 11,000 congregations, the ELCA closed 1,153 during the last dozen or so years of the 20th century. Another 252 consolidated or merged, and 168 withdrew from the denomination.

Another resource for congregations considering closing is, Ending with Hope: A Resource for Closing Congregations by Beth Ann Gaede (Alban Institute, 2000).

Lowell L. Hesterman
Edina, Minnesota

Reviewing the Reviewer
I was amazed to read the comments of new book editor, David von Schlichten, on Marvin Meyer’s book on Judas, featuring The Gospel of Judas.

To say, “This fascinating gospel provides an extraordinary alternative to the four canonical Gospels” is sheer foolishness, if not heresy!

To compare the gnostic text about Judas with the canonical text in a seemingly favorable way makes the canonical text a mere story and not the inspired Word of God....

Edwin T. Heyne
Milwaukee, Wisconsin

Response from David von Schlichten: Thank you to Pastor Heyne for correcting my error. I am grateful for your help.

Presented So Beautifully
I am writing to express my appreciation for the articles on transforming suffering (January / February 2008). Rebecca Otterness’ article on long-term care giving (“An Inside Story: Long-Term Caregiving”) is especially meaningful for me, as I am a long-term caregiver. She presented so beautifully what I am experiencing. Her article is affirming and inspiring for me. Please let Ms. Otterness know that I am very grateful for her article, and thank you for including it.

Dorine M. Gapczynski
Ann Arbor, Michigan

I commend Rebecca Otterness for her article about the ministry of the caregiver and how the church can support that ministry. Her words resonate with me since I have been the primary caregiver for my wife for about three years. Based on my experience, I can tell you that Ms. Otterness knows what she’s talking about. She should write a book or teach a course at seminary!

It wasn’t until I retired to become a full-time caregiver that I realized how much more the congregation and I could have done for the caregivers in our parish and especially how I could have approached them with offers of help. For instance, I’m sure all caregivers appreciate being asked “How can I help?” but it is not always easy for some caregivers to name their needs. They do not want to ask for something that might be a burden for their benefactors. Sometimes it is better to say to the caregiver something like, “I’ve got some Luther Leaguers here who want to shovel snow. Can we shovel your sidewalk this morning?” or “I’m going grocery shopping tomorrow afternoon. Would you like to come along?” or “What can I get for you at the grocery store?” This way the caregiver knows that the offer of help is genuinely meant and will not be an undue burden on the one offering help.

This article is a valuable starting point for helping the church help people who rarely ask for help but who richly deserve it. Thank you, Rebecca Otterness. May your ministry be blessed by God through the church.

Lloyd Berger
Alexandria, Minnesota